Rich Culminating Performance Tasks - Catholic Curriculum Corp€¦ · World Religions Understanding...

Catholic Curriculum Corporation – Central and Western Region

Faith Through LearningA Distinctive Catholic Curriculum

Rich CulminatingPerformance TasksSecondary Religious EducationCoursesGrade 11: Faith and Culture:

World ReligionsUnderstanding Catholicism through

Common Ground

Catholic Curriculum Corporation Central and Western Region

June 30, 2009



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Rich Culminating Performance Tasks: Secondary Religious Education CoursesForward from the Catholic Curriculum Corporation

Our PurposeThe Catholic Curriculum Corporation is a consortium of seventeen Catholic school boards andCatholic partners from across central and western Ontario. As an important partner in Catholiceducation, we recognize that Catholic education exists to provide a holistic formation of peopleas living witnesses of faith. We demonstrate our mission when we engage with, and support,our member boards in sustained, substantive school improvement and student growth that isreflective of a Catholic professional learning community.

Our MissionTo build and sustain the Catholic capacity of educators through the development and provisionof high quality Catholic curriculum, resources, support and professional development.

Our VisionFaith through Learning: A Distinctive Catholic Curriculum

Message from the Executive DirectorOn behalf of the Catholic Curriculum Corporation, I would like to invite educators to review anduse this rich Secondary resource. The writers have made every effort to ensure it aligns withcurrent Religious Education documents, while setting forth Rich Culminating Performance Taskswhich engage students in their learning and which assists them with making links to othercourses and to their lives.

The lessons are based on the expectations as outlined in the Ontario Catholic SecondaryCurriculum Policy Document for Religious Education, OCCB prepared by the Institute of CatholicEducation, 2006 as well as links to other key resources for teaching secondary ReligiousEducation courses. It is the intent of the writers to ensure that the overview, lessons, andactivities compliment current assessment strategies and provide classroom teachers witheverything they need to complete these Rich Culminating Performance Tasks for Grades 9-12Religious Education courses.

Wishing you continued success in sharing our Catholic faith with your students.

Michael Bator,Executive Director



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Acknowledgements

Project Leads:Derek McEachen, Brant Haldimand Norfolk Catholic DSBMarian O’Connor, Brant Haldimand Norfolk Catholic DSB

Writers:Christina Costa, Brant Haldimand Norfolk Catholic DSBDoug Ivak, Brant Haldimand Norfolk Catholic DSBDerek McEachen, Brant Haldimand Norfolk Catholic DSBLaurence McKenna, Brant Haldimand Norfolk Catholic DSBMarian O’Connor, Brant Haldimand Norfolk Catholic DSBSean Roche, Brant Haldimand Norfolk Catholic DSBJoyce Young, Brant Haldimand Norfolk Catholic DSB

Reviewers:Marsha Fiacconi, Dufferin Peel Catholic DSBShelagh Peterson, Dufferin Peel Catholic DSBKatherine Weseloh, Dufferin Peel Catholic DSB

Reviewer and Editor:Fran Craig, Curriculum Manager CCC



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Introduction

Premise for this Resource“As a religious activity, Religious Education courses invite students to build their relationshipwith the person of Jesus Christ as witnessed to by the Catholic faith, which recognizes thecentrality of God, the dignity of the human person, and the importance of ethical norms. Thiswitness takes many forms, but essential to its self-understanding is the place of SacredScripture, Church teachings, the sacramental and liturgical life of the faith community and itsmoral foundations for Christian living and Family Life Education.”

Ontario Catholic Secondary Curriculum Policy Document for Religious Education, 2006, p. 3.

Rationale“The challenge faced by the religious educator in the typical Catholic secondary school isenormous. Catholic schools exist to foster in their students not only an understanding of theconnection between faith and life, but a commitment to establishing, nourishing andstrengthening that connection.”

Ontario Catholic Secondary Curriculum Policy Document for Religious Education, 2006, p. 1

Student engagement is always a challenge at secondary, especially in Religious Education. Thisresource tries to address this issue by assisting students in Grades 9-12 Religious Educationclasses to make clear links not only between the concepts they are learning in class, but toauthentically make connections between their learning, their own lives, and their othercourses. Students often see no meaning or relevance in what they are being taught. Rich andauthentic performance tasks that are designed to support students to make connectionsthroughout the course, will not only focus and engage the students, but will also buildcommunity and respect in the classroom.

As Catholic teachers, we have a responsibility to teach Religious Education courses—notcourses about Religion. In order to maintain our Catholic identity, our curriculum needs to bedifferent and distinctive. Our Catholic faith must be clearly and purposefully articulated to allstudents. Realizing that there are followers of other religions in our classrooms, teachers needto be prudent and sensitive in how Catholic Church teachings are delivered. Mutualunderstanding and respect for one another is paramount.



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Organization of the Rich Culminating Performance TasksThis secondary resource consists of Rich Culminating Performance Tasks for Grades 9 through12. Each grade package contains the following components: Rich Culminating PerformanceTask Teacher Package Overview, Teaching and Learning Lessons, Black Line Masters, andEvaluation Rubric.

Essential for Teacher and Student SuccessIt is absolutely essential that teachers read over the whole package before the course beginsto see how the various components build throughout the semester. Students need to workon foundational components throughout the course in order to accomplish the final task thatis to be evaluated. Each Rich Culminating Performance Task will take 2-3 weeks to complete.

Teacher Package OverviewEach Teacher Package Overview includes a Detailed Description of the Task and outlines all thesteps the teacher and students must follow as they work through the various stages of the taskand prepare for the culminating presentation. Each task has been clearly linked to theexpectations as outlined in the Ontario Catholic Secondary Curriculum Policy Document forReligious Education, ICE, through the Enduring Understandings. The Enduring Understandingsshould be posted as Anchor Charts throughout the semester for easy referral. FocusingQuestions are provided with links to the Ontario Catholic Graduate Expectations and theSecondary Core Curriculum Maps, Halton CDSB. Each Teacher Package Overview also providesRecommendations to the Teacher outlining sequential steps to assist teachers in planning thelessons, which build up to the Rich Culminating Performance Task. Materials and Resources inthe Teacher Package Overview provide teachers with additional background information suchas current web resources. The List of Appendices indicates all pertinent Black Line Masters forthe task.

The Teaching and Learning LessonsThe Ministry’s three part lesson template, Minds On, Action, and Consolidation, is used to guideteachers through the task and to engage students in their learning. Lessons are not one periodin length, but rather are designed to explore the entire concept over a period of time.

The Black Line MastersThe Black Line Masters are used during the teaching of the Rich Culminating Performance Taskand are clearly labelled (i.e. Grade 9 – BLM 9.1). The teacher is asked to distribute and collectthe Black Line Masters throughout the course, as they will be used as part of the preparationand presentation of the Rich Culminating Performance Task.



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Assessment and EvaluationThe Design Down model was used to create the Rich Culminating Performance Tasks. Theenduring understandings for each grade were shaped using the overall expectations for eachgrade found in the Ontario Catholic Secondary Curriculum Policy Document for ReligiousEducation, 2006 written by ICE. The enduring understandings are those developed by thewriters of this resource and may vary somewhat if developed by a different group of educators.

Assessment and evaluation practices continue to evolve in light of ongoing research related tohow students learn. These rich culminating performance tasks were designed using the mostcurrent assessment and evaluation practices recommended by the Ministry of Education. Thelessons include assessment for, as, and of learning.

These tasks emphasize higher order thinking skills and making connections. These skills need tobe taught throughout the course so that students can practice using these skills with a varietyof concepts and connections before being evaluated by the teacher. The Teacher PackageOverview and accompanying Teaching and Learning Lessons outline steps designed to scaffoldstudents to achieve success.

Each task contains an Evaluation Rubric that can be used by the students and teachers toevaluate Knowledge and Understanding, Thinking, Communication, and Application asdemonstrated through the Culminating Performance Task.

“It is through the application of new learning to real life situations that students move forwardin the acquisition of knowledge and proficiency and the skill necessary for living life to its fullestas light and salt for the world.”

Ontario Catholic Secondary Curriculum Policy Document for Religious Education, p. 6.

Program Planning ConsiderationsThe Grade 9-11 Rich Culminating Performance Tasks involve students presenting to anauthentic audience (e.g. grade 8 students, local parish, and community members).Arrangements will have to be made in order for these audiences to attend. It is stronglyrecommended that this effort be made as it motivates the students and authenticates the task.In grade 12, students present to their classmates.“While it is very much a personal matter, our Catholic faith is not a private relationship betweenthe individual and God. It is a faith lived out in community—from family to parish and school, toneighborhood, and to the world community of believers.”

Ontario Catholic Secondary Curriculum Policy Document for Religious Education, 2006, p. 9



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Grade 11 Religious EducationRich Culminating Performance Task

Teacher Package Overview

Discipline Religious Education

Course Code HRE 3

Course Name World Religions

Title of Task Understanding Catholicism through CommonGround

Time Requirement 2-3 weeks

Authentic Scenario Students will plan and celebrate a CommonGround Prayer Service for invited guests andthemselves.

General Description of the Task Using the enduring understandings as a guide inplanning the prayer service, students will answerthe question: "How has finding common groundwith other worldviews helped me to betterunderstand the Catholic faith?" They will create an“Ultimate Question Symbol” to represent andpresent their understanding.

Rationale of the Task In light of the Church's commitment to the "newevangelization", students will use prior knowledge,course learning, and higher order thinking skills tofind common ground with other worldviews, inorder to deepen their understanding of theCatholic faith.

Detailed Description of the TaskAt the Common Ground Prayer Service, students use their "Ultimate Question Symbol" to respond tothe question, "How has finding common ground with other worldviews helped me to better understandthe Catholic faith?" Students use Connection Charts and course material to develop and explore their"ultimate question".

Requirements:1. It is imperative that the teacher begins the course with the unit on Catholicism.2. Students choose an "ultimate question" they want to explore throughout the course (e.g.

What does it mean to be human? What is God like? Why do we perform rituals? What is evil?Why is there suffering in the world?).

3. Students complete the Catholic Connections Chart (BLM11.1) after the unit on Catholicism.4. Students complete Common Ground Connections Charts (BLM11.2) for each

additional worldview addressed in the course (as those worldviews are learned), based on theirchosen "ultimate question".



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5. Using their collection of Connection Charts, students create an Ultimate Question Symbol torepresent what they learned about the answer to their ultimate question.

6. Using their Connection Charts and their Ultimate Question Symbol, students prepare jot notesfor their oral presentations to be shared during the prayer service.

7. Creativity when presenting the symbol is encouraged (e.g. music, movement, role playing).8. Students prepare and practise their oral presentations.9. Students present their presentation for evaluation for the teacher.

Enduring Understandings (created using the Overall Curriculum Expectations)Students will understand that all worldviews contain elements of the Truth of the Catholic Faith.Students will understand that sacred scriptures can help us make decisions that will lead us tohappiness.Students will understand that beliefs can lead us to Truth.Students will understand that moral values can lead us to or from God.Students will understand that worship is a kind of celebration.

Essential QuestionsStudents and the teacher create essential questions based on the enduring understandings.Examples:What elements of truth might worldviews share with the Catholic faith?How might sacred scriptures from worldviews lead to happiness?

Catholic Graduate ExpectationsCGE7f - respects and affirms the diversity and interdependence of the world's peoples and culturesCGE7g - respects and understands the history, cultural heritage and pluralism of today’s contemporarysocietyCGE5e - respects the rights, responsibilities and contributions of self and othersCGE4a - demonstrates a confident and positive sense of self and respect for the dignity andwelfare of othersCGE3e - adopts a holistic approach to life by integrating learning from various subject areasand experienceCGE2c - presents information and ideas clearly and honestly and with sensitivity to others;CGE1h - respects the faith traditions, world religions and the life-journeys of all people of good willCGE1d - develops attitudes and values founded on Catholic social teaching and acts to promote socialresponsibility, human solidarity and common good

Connections to Core Curriculum Maps1. Global Solidarity2. Promotion of PeaceFocusing Questions:1. Do we understand how Scripture informs the Catholic Church's stance regarding relationships with

other religions?2. Do we understand the importance of sacred writings in the development of morals and religious

identity of other faiths?



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3. Do we know and respect the role that prayer, worship, and symbols play in the world's majorreligious traditions?

4. Do we appreciate the role of family and the centrality of human dignity and personhood in theworld's religious traditions?

5. Do we respect the various expressions of the Sacred found in different world religions?6. Do we appreciate the role that the various world religions play in the human search for meaning and

in guiding daily living?7. How do the conflicting messages of contemporary culture distort the intrinsic dignity of the human

person in the view of major world religions?

Assessment and EvaluationThe four categories are equally addressed using Evaluation Rubric (BLM 11.3):Knowledge/UnderstandingCommunicationThinkingApplication

Recommendations to the teacher:Before the task (in order to ensure student success in this task) …

The teacher will:1. present rich performance task very early in the course.2. help student understanding of the Church documents listed in the Materials and Resources

(below) and especially in Lesson #1 by exposing students to key terms and phrases throughoutthe course.

3. begin the course with the Dimensions of Catholicism (e.g. founder, sacred story, ritual, etc.), inorder to set students up to be able to relate the similar Dimensions of other worldviews toCatholicism (refer to Worldviews Dimensions Chart Student Resource 11.1).

4. after the first unit on Catholicism, help students develop "ultimate questions" related to courseworldviews (e.g. What is God like? What does it mean to be human? What is evil? Why is theresuffering? Why do we perform rituals? -- An example lesson could focus on what "bigquestions" students would like to ask a famous wise person).

5. explicitly teach peer and self assessment strategies.6. have students complete the Catholic Connections Chart (BLM11.1) immediately after studying

Catholicism, followed by self, peer, and teacher assessment.7. have students complete Common Ground Connections Charts (BLM11.2) after each worldview

throughout the course, followed by self, peer, and teacher assessment; students use a newCommon Ground Connections Chart for each worldview explored; students will end up with acollection of charts.

8. regularly make explicit links to the enduring understandings.9. include in lessons modeled explicit connections using the Connections Charts (BLM11.1,

BLM11.2).



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10. teach higher order thinking skills (e.g. Bloom’s Taxonomy, Achievement Chart); provideopportunities to develop higher order thinking skills (e.g. students practise demonstrating aconnection between the Catholic view and another worldview learned, followed by teacherfeedback for the students).

11. provide several opportunities to practise oral communication skills (pairs, small groups, wholeclass).

12. use the Sample Common Ground Prayer Service in Lesson 3 to prepare for the classdeveloped Common Ground Prayer Service.

13. contact invited guests (members of the community who the students and teacher think wouldbe appropriate to invite) to inform them about the rich culminating performance task, and tooffer invitations, dates, etc.

Students will:1. individually choose an "ultimate question" related to course worldviews (e.g. What is God like?

What does it mean to be human? What is evil? Why is there suffering? Why do we performrituals?).

2. complete the Catholic Connections Chart (BLM 11.1) after the initial unit on Catholicism.3. complete the Common Ground Connections Chart (BLM 11.2) for every worldview during the

course.4. develop a creative symbol (using their Connections Charts) that represents their ultimate

question.5. using their Ultimate Question Symbol, answer this question in an oral presentation during the

Common Ground Prayer Service: "How has finding common ground with other worldviewshelped me to better understand the Catholic faith?".

6. prepare and practise their presentation for the Common Ground Prayer Service.7. prepare the prayer space; choose appropriate songs, readings, etc. (see Sample Common

Ground Prayer Service in Lesson 3).

Presentation…Students:

1. using their Ultimate Question Symbol, creatively present their response to the question, "Howhas finding common ground with other worldviews helped me to better understand the Catholicfaith?".

2. will have their presentations evaluated by the teacher.



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Prior Knowledge and SkillsTerminology

- think/pair/share- enduring understandings (big ideas/enduring learning)- Connections Chart- Venn Diagrams- Church documents (Lumen Gentium, etc.)- symbol- common ground- objective truth- Abrahamic religions- Eastern religions

Collaborative Skills- taking turns- active listening (eye contact, body language, etc.)- effective feedback

Oral Presentation Skills- address audience (eye contact)- project voice- know audience- practise presentation (know content)

Higher Order Thinking Skills- Bloom’s Taxonomy or Bloom’s Revised Taxonomy- Achievement Chart

Peer Assessment- strengths, weaknesses, recommendations for improvement

AccommodationsRefer to students’ IEPs

Materials and ResourcesOntario Catholic Secondary Curriculum Policy Document—Religious Education 2006http://moodle.trinitycatholic.ca/index.phpBLM11.1 Catholic Connections ChartBLM11.2 Common Ground Connections ChartBLM11.3 Evaluation RubricStudent Resource 11.1 Worldviews Dimensions ChartStudent Resource 11.2 Abrahamic Religions Comparison and Contrast ChartStudent Resource 11.3 Eastern Religions Comparison and Contrast Chart

http://moodle.trinitycatholic.ca/index.php



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Official relatively recent Church documents and Papal writings. Most are available at www.vatican.va:Catechism of the Catholic ChurchCrossing the Threshold of HopeDei VerbumDignitatis HumanaeDocuments from the Pontifical Council for Interreligious DialogueDominus IesusLumen GentiumNostra AetateTertio Millenio AdvenienteUnitatis RedintegratioUt Unum Sint

www.vatican.va:



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Teaching and Learning

Lesson 1: All worldviews contain elements of the Truth of the Catholic Faith

Minds On Approx. Time (30 min)

Students think about all the elements that make up their favourite pizza, andconsider this question: "What must be part of your pizza in order for it to taste great(for it to be your favourite pizza)?"'

Arrange groups of three or four students according to pizza preferences (e.g. meatlovers, vegetarian, etc.). Students list all the toppings on their pizza on chart paper ina TOPPINGS PREFERENCE list.

The teacher posts the TOPPINGS PREFERENCE lists (chart paper) for the class tosee; with a partner, students create a PIZZA Venn Diagram on chart paper (threeoverlapping circles) using three pizza topping lists (e.g. Hawaiian for one circle, MeatLovers for another circle, and Vegetarian for the third circle), to discover whichelements/toppings they have in common. Students post their Venn Diagrams andthe teacher randomly selects students to share their observations about similarities.

Venn Diagram:

Action Approx. Time (200 min)

Part 1: This action helps students focus on similarities/common ground betweenCatholicism and other worldviews in a visible way through a Venn Diagram.

In pairs, students choose two worldviews from the course and the Catholicworldview. Using their course notes and the Worldviews Dimensions Chart (seeStudent Resource 11.1), students list several beliefs from the three chosenworldviews on paper in a BELIEFS list. (It would be easiest if students choose two ofthe following worldviews in addition to Catholicism: Hinduism, Buddhism, Islam,Judaism, and/or Protestantism).

In their pairs, students begin to create a BELIEFS Venn Diagram on chart paper (threeoverlapping circles) using their three worldviews to discover at this point only thebeliefs they have in common (i.e. students fill in only the overlapping parts of thecircles; this Venn Diagram will be completed with the differences part of the VennDiagram in Part 4 of this lesson.). Students post their Venn Diagrams and the teacherrandomly selects students to share their observations about similarities/commonground (e.g. Catholicism, Islam, and Judaism all share the belief in one God).

Assessment forLearning (AfL)



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Part 2: This action, using an official Church document and the BELIEFS VennDiagram, helps students become more deeply familiar with the Catholic belief thatthe fullness of truth is found in the Catholic Church. (Other worldviews have similarbeliefs about their participation in truth.)

The teacher asks the students in pairs (or reads it to the class) to read the firstsentence in the following statement from the Vatican II document LumenGentium, and to select key words they understand and words they don'tunderstand. The teacher and students review the selected words together, so allstudents understand the meaning of the words. In pairs, students attempt to rewordthe first sentence in a way that makes sense to them. The teacher asks random pairsto share their thinking about the meaning of the first sentence and their rewordedsentences. Using multiple reworded sentences from the students, the class (withteacher guidance) composes a new sentence that best represents the class'understanding.

The teacher and students repeat this word understanding and sentence rewordingprocess for the second sentence in the following statement from Lumen Gentium togain a basic understanding of what it means to find the fullness of truth in theCatholic Church.

Statement from the Vatican II document, Lumen Gentium:"This is the one Church of Christ which in the Creed is professed as one, holy, catholicand apostolic, which our Saviour, after His Resurrection, commissioned Peter toshepherd, and him and the other apostles to extend and direct with authority, whichHe erected for all ages as 'the pillar and mainstay of the truth'. This Churchconstituted and organized in the world as a society, subsists in the Catholic Church,which is governed by the successor of Peter and by the Bishops in communion withhim, although many elements of sanctification and of truth are found outside of itsvisible structure."(LG 8)

To help students understand what the Catholic Church means by the previousVatican II Council statement, students in their pairs change the label of "Catholicism"in their BELIEFS Venn Diagram to "Catholicism - Pillar and Mainstay of the Truth",which more directly connects their diagrams to Lumen Gentium. Students sharetheir interpretation of this revised Venn diagram with the class, noting the Catholicunderstanding of the fullness of truth residing in the Catholic Church.

AfL

AfL

AfL



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Part 3: This action, using Church documents, helps students recognize a more holisticview - specific similarities and differences that the Church sees in other worldviews -while emphasizing how other worldviews share elements of the Truth of the Catholic

Faith.

To help students understand the kinds of words used in documents of the CatholicChurch to express (through realizing the fuller view of similarities and differences)how other worldviews contain elements of the Truth of the Catholic Faith, studentsin their pairs may do the following task: choose a worldview [from either theAbrahamic Religions Comparison and Contrast Chart (Student Resource 11.2) or theEastern Religions Comparison and Contrast Chart (Student Resource 11.3)], andlocate key words and phrases that express similarities and differences about howthat worldview contains elements of the Truth of the Catholic Faith (e.g. Islam issimilar to Catholicism in that it "rejects an individualism that seeks its ownsatisfaction without paying attention to the needs of others", but is different thanCatholicism in that it "is not a religion of redemption".)

The teacher randomly selects students to share those key words and phrases aboutsimilarities and differences with a particular worldview which give a fuller expressionof the Catholic Church's understanding of how that particular worldview participatesin the Truth of the Catholic Faith. The teacher and students review the selectedwords and phrases together, so all students understand the meaning of those wordsand phrases.

Part 4: This action of completing the BELIEFS Venn Diagram (to this point done withonly similarities between three worldviews) helps students see more clearly wherecommon ground boundaries between worldviews are, so they better understand thatall worldviews contain elements of the Truth of the Catholic Faith.

In their pairs, students use the information they have gathered from Part 3 of thislesson to fully complete their BELIEFS Venn Diagrams (i.e. all areas within the circlesmay be filled in). The teacher conferences with student pairs about their completedVenn Diagrams. The teacher selects random students to share their thinking.

AfL

AfL



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Part 5: This action, using an official Church document, helps students to see that allworldviews outside Catholicism find fulfillment in Jesus Christ.

To further understand the teaching of the Church with respect to other worldviews,the teacher asks new triads of students to analyze and discuss the meaning of thefollowing quote from the Catechism of the Catholic Church (#843):

"The Catholic Church recognizes in other religions that search, among shadows andimages, for the God who is unknown yet near since he gives life and breath and allthings and wants all men to be saved. Thus, the Church considers all goodness andtruth found in these religions as 'a preparation for the Gospel and given by him whoenlightens all men that they may at length have life.'"

The teacher asks random students to share their thinking. Based on class discussionabout the quote from the Catechism and on previous insights from the lesson, triadsmake a symbol (2D or 3D) with available classroom materials to reflect the meaningof this Catechism quote. The teacher randomly selects triads to show and explaintheir symbols.

Consolidation Approx. Time (40 min)

The teacher leads a class discussion about how the Catholic Church sees herself assharing objective truth in varying degrees with other worldviews.

Students are given time to think/pair/share and make jot notes in response to thefollowing questions:

1. Based on the course and this lesson, how can I summarize my overallunderstanding of the Catholic faith's relationship with other worldviews?

2. How does finding common ground between worldviews in the course help mebetter understand the Catholic faith?

AfL

Next Steps

Students, for the next lesson, think about the importance and power of symbols inour culture.



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Teaching and LearningLesson 2: Ultimate Question Symbols for Presentations


The teacher leads a discussion on the power of symbols and their deeper meaning andlayers of interpretation, perhaps providing examples of powerful symbols throughouthistory. (e.g. the Irish flag helps us to understand the peace between the people ofIreland. The flag was established because it represented the process of peace. Thegreen section of the flag represented the Catholic people, the orange section theProtestant people, and the white section the peace between the people as theyestablished an Independent Irish Republic).

Students think/pair/share additional symbols throughout history that have helpedpeople understand something more deeply. The teacher randomly selects students toshare their thinking.



Based on the course, their Connections Charts (the common ground they see inworldviews), and their jot notes to this point regarding the similarities and differencesthe Church sees in worldviews (with an emphasis on similarities), students individuallycreate or find a powerful symbol - an Ultimate Question Symbol - that does thefollowing:

a) represents their ultimate question in 2D or 3D formb) shows how worldviews they studied, including Catholicism, answer their

ultimate question

Students individually conference with the teacher to receive feedback about theirUltimate Question Symbols.

Note: Symbols should be of an appropriate size to be used in the Common GroundPrayer Service (see Lesson 3 - Sample Common Ground Prayer Service).

With this symbol as a focus, students make jot notes to prepare a creative,detailed, and thoughtful oral presentation that does the following:1) explains their Ultimate Question Symbol2) answers the overarching question of this rich performance task: "How has finding

common ground with other worldviews helped me to better understand theCatholic faith?"

Students individually conference with the teacher to receive feedback about theirCommon Ground Prayer Service presentations.

AfL

AfL



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With a peer partner, students prepare and practise oral presentations (recalling thatevaluation of their presentations will take place during the Lesson 4 Common GroundPrayer Service).

AfL

Next Steps

Students will plan and celebrate a Common Ground Prayer Service for themselves andinvited guests (see Lesson 3 - Sample Common Ground Prayer Service).



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Teaching and LearningLesson 3: Preparing the Common Ground Prayer Service


The teacher leads a discussion on traditional elements of liturgy that help to create ameaningful atmosphere to celebrate God's presence in a community of people (e.g.music, quiet time, readings, appropriate decorations, etc.).

Students think/pair/share about the kinds of liturgical elements that they desireto make a liturgy which is meaningful for them. The teacher randomly selects studentsto share their thinking.



The teacher and students use the following Sample Common Ground Prayer Service asa suggested process/format to prepare a class created Common Ground Prayer Servicefor invited guests and themselves. A school chapel is a highly recommended place tohold this prayer service, if possible. Students need to take on as many roles as possible,and remember that their presentations during the service are being evaluated by theteacher.

Sample Common Ground Prayer Service:

Opening Song:Any song can be chosen that speaks to establishing peace. (Examples are: “Peace on

Earth” by U2; “Peace is Here” by Jars of Clay; “Let there be Peace” by DonnaSummer.) The students may brainstorm other options and choose which song theywould like to use.

Common Ground:While an opening song is playing, the students come forward with their UltimateQuestion Symbols and place their symbols together to create the shape of a cross (onthe floor, or mounted to a cross structure, or in some other creative arrangement).

Sign of the Cross



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Opening Prayer:Students may wish to create an opening prayer or use the following suggestion.“Heavenly God, you created all that exists to live in peace and unity. Through our sinwe have strayed from your plan for us. Help us to recognize your desire that we againbe one. Help us find Common Ground. Enable us to see that you speak to people in allfaiths and that if we focus on our common beliefs then people from all religions andworldviews can establish peace on earth. We ask this in your name. Amen.”

Scripture:Scripture passages are chosen by the class according to the focus on peace they wishto emphasize. Some options are below:

Micah 6:6-8 What the Lord requires: “do justice, act kindly and walk humblywith your God”

Psalm 117: Universal call to worship

Isaiah 25:1-10 Promise of peace on the Lord’s mountain

Galatians 3:25-29 We are all one in Christ Jesus

Romans 8:18-25 All creation waits in hope

Acts 17:22-28 Paul is speaking to Greeks regarding the altar to the unknowngod and claims they have always been worshipping God.

Mark 3:31-35, Mathew 12:46-50, Luke 8:19-21 The True Kindred of Jesus. “Anyonewho does the will of my Father in Heaven is my mother, brother, and sister.”

Mathew 25:31-46 Judgment of Nations. “Welcome into the kingdom, for when Iwas hungry…”

Reflection and presentations:The teacher may introduce the reflection time by speaking about the commonpeaceful quest in all religions and worldviews regarding ultimate questions. In makingreference to the cross that the students constructed, the teacher may emphasize thatall of the ultimate questions are connected to the beliefs of the Catholic Church.

Students individually present their Ultimate Question Symbols and Presentations forevaluation.



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Common Prayer:Having expressed the beliefs of the Church, let us now unite our voices in prayer as wepray for the establishment of God’s Kingdom of Peace using the words Jesus taughtus: The Lord’s Prayer (or another appropriate prayer).

Blessing:The teacher may recite the following prayer and request that the students bow theirheads and pray that God helps us become people of peace:

“The Lord bless you and keep you;The Lord make his face to shine upon you, and be gracious to you;The Lord lift up his countenance upon you, and give you peace. Amen.”

(from Numbers 6:24-26)

Closing Song:Students choose a song to end the prayer service.

Social:If possible, in an appropriate space after the prayer service, a social with invited guestsis recommended.


Individually, students prepare and practise their oral presentations.

Next Steps

Prepare as a class for the Common Ground Prayer Service.



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Teaching and LearningLesson 4: Common Ground Prayer Service and Evaluation


With reflective music playing, students enter the prayer space (hopefully the schoolchapel) and reflect quietly on what it means to them to give a presentation in God’spresence. Students welcome their invited guests into the prayer space.


Common Ground Prayer Service:The following action is adapted according to how the prayer service was created bythe teacher and students:

While an opening song is playing, the students come forward with their UltimateQuestion Symbols and place their symbols together to create the shape of a cross(on the floor, or mounted to a cross structure, or in some other creativearrangement).

Reflection and presentations:The teacher may introduce the reflection time by speaking about the commonpeaceful quest in all religions and worldviews regarding ultimate questions. Inmaking reference to the cross that the students constructed, the teacher mayemphasize that all of the ultimate questions are connected to the beliefs of theCatholic Church.

Students individually present their Ultimate Question Symbols and Presentations forevaluation.

Note: If the Common Ground Prayer Service takes more than one period, thefollowing transitional prayers may be used to end the liturgy one day and continue itthe next. In order to have a connection to the previous day and to set the toneagain, the opening song should be played again on any subsequent day(s) to beginthe prayer service again.

Prayer to End Day One:“Heavenly God, we thank you for the insights that have been shared. As we leavetoday may we take with us the message of peace and look for ways to create peacein our lives today. Amen.”

Assessment ofLearning



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Prayer to begin Day Two:“Almighty God, as we begin again today to reflect upon your peaceful message to us,may we once again open our hearts to the ways you will speak to us in the sharing ofour fellow students. We ask this in your name. Amen.”

Consolidation Approx. Time (20-40 min)

The teacher offers an opportunity for guests and students to share thoughts about

the prayer service, perhaps followed by a social.

Next Steps

Promotion to grade 12.



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Grade 11 Religious Education: Catholic Connections Chart BLM 11.1

Catholic Faith

How Catholicismanswers my question?

My Ultimate Question

Step #2:Understanding of the CatholicFaith: (list important beliefs ordimensions of Catholicism inthis box)

Step #4:Understanding of yourUltimate Question: (jot downsome thoughts you havearound your ultimatequestion in this box)

Ultimate Question Connections

Step #1:Reflect on what you havelearned about the CatholicFaith.

Step #5:In the box below, using bothUnderstanding columns from Steps #2 and#4, show how Catholicism answers yourultimate question.

Step #3:In the triangle, write theUltimate Question you havechosen to explorethroughout this course.

Name:

Class:

Complete this graphic organizerand submit it to the teacher inorder to see your thoughtprocess. If you have another wayof showing the teacher yourthought process, consult theteacher about that option.



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Grade 11 Religious Education: Common Ground Connections Chart BLM 11.2

Additional CatholicUnderstanding

My Ultimate QuestionExplored

Step #2:Understanding of KnowledgeRecord more details about keybeliefs or dimensions of theCatholic worldview (e.g. Scripture,

Tradition, Magisterium, are threesources of Truth for Catholicism, etc.)

Step #4:Understanding of KnowledgeList what you understand to bethe key elements of thisworldview (e.g. Scripture is a source

of Truth for Protestantism, etc.)

Truth in Worldviews

Step #1:Reflect on what else youhave learned about theCatholic Faith.

Step #5:In the box below, use your UltimateQuestion to find similaritiesbetween Catholicism and the otherworldview (e.g. If my ultimate question is

“How do humans know Truth?” then, asimilarity could be, “Scripture is a source ofTruth for both Catholics and Protestants.”)

Step #3:In the oval below, label anon-Catholic worldview ofyour choice.

Name:

Class:

Complete this graphic organizerand submit it to the teacher inorder to see your thoughtprocess. If you have another wayof showing the teacher yourthought process, consult theteacher about that option.



Grade 11 Religious Education: Worldviews Dimensions Chart Student Resource 11.1(This chart is not comprehensive.)

EssentialDimensionsWorldviews

Founder(s) Sacred Texts &Stories

Key Beliefs Signs,Symbols &

SacredItems

SacredPlaces

Rituals Prayerand

Worship

Holy Days& Festivals

Role of Family &States of Life

Ethical and Moral Beliefs

Catholicism Jesus Bible Apostles’ Creed Crucifix &Chalice & Paten

Church & TheVatican

Sacraments Our Father &Mass

Christmas &Easter

Imitate the holiness of the HolyFamily (Joseph, Mary, and Jesus)+ live according to the revealed

Word of God

In everything, do to others asyou would have them do to you;

for this is the law and theprophets. Jesus, Matthew 7:12

Protestantism Martin Luther Bible Sola Scriptura &Sola Fide

Cross Church Bible Study Our Father &WorshipService

Christmas &Easter

Live a Biblically Centered life In everything, do to others as you wouldhave them do to you; for this is the lawand the prophets. Jesus, Matthew 7:12

Judaism Abraham Torah 10Commandments

Star of David &Menorah

Jerusalem &Synagogue

Shabbat Shema Hannukah &Pesach

Live faithfully in Covenant withGod by observing the Law of

Moses

What is hateful to you, do not do toyour neighbour. This is the whole Torah;all the rest is commentary. Go and learn

it. Hillel, Talmud, Shabbath 31a

Islam Muhammed Qur’an (Koran) 5 Pillars Crescent &Ka’bah (for

some)

Mecca &Mosque

Salat Shahadah Ramadan & Hajj Live according to the teachingsof the Prophet Muhammed

concerning Allah

Not one of you truly believes until youwish for others what you wish for

yourself. The Prophet Muhammad,Hadith

Hinduism Unknown Vedas & Upanishads Good Karmaleads to rebirth

at a higherstation in life

(Caste System)

Trimurti & Cow Ganges River& Temple(Mandir)

Puja Mantras Holi & Diwali Live according to Hindutraditions to create good karma

within the family

This is the sum of duty: do not do toothers what would cause pain if done to

you. Mahabharata 5:1517

Buddhism SiddarthaGautama

Tripitaka 4 Noble Truths Mandala Temple &Stupa

ThreeRefuges

Mantras Buddha Day &Loy Krathong

Live according to the MiddleWay – no excess and no

deficiency

Treat not others in ways that youyourself would find hurtful. The

Buddha, Udana-Varga 5.18

Sikhism Guru Nanak Guru Granth Sahib Many spiritualpaths lead to

God

5 K’s(Khanda, Kora,

Kirpan, etc.)

Gurdwara LangarMeal

Nit Nem Gurpurb &Diwali

Live according to the teachingsof the Gurus

I am a stranger to no one; and no one isa stranger to me. Indeed, I am a friend

to all.Guru Granth Sahib, p.1299

NativeSpirituality

Unknown Oral Tradition ofElders

The Great Spirit Sacred Tree &Peace Pipe

Sweatlodge Pow wow SmudgeCeremony

Potlatch & SunDance

Live according to the wisdom ofthe Elders and through respect

for creation

We are as much alive as we keep theearth alive.

Chief Dan George

Secularism Enlightenment None: possibly Codeof Human Rights

Truth is basedon human

values

National Flag None Weekends None Civic Holidays Provide material, social, andemotional supports

Code of Human Rights & Rule of Law

Cults (e.g. BranchDavidian)

David Koresh Leader’s preference Leader’spreference

Leader’spreference





Leader’s preference Leader’s Preference



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Abrahamic Religions Comparison and Contrast Chart Student Resource 11.2*Note: These quotes are from Church documents and Papal writings. Most documents are available at www.vatican.va

CONTEXT TO READ THIS CHART:

1. Emphasize what the Catholic Church has in common with other worldviews:

“In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examinesmore closely the relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all …what men have in common and what draws them to fellowship.”

(Nostra Aetate)

2. Emphasize the right that all people have to religious freedom:

“This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune fromcoercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contraryto his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is knownthrough the revealed word of God and by reason itself. This right of the human person to religious freedom is to be recognized in the constitutionallaw whereby society is governed and thus it is to become a civil right.”

(Dignitatis Humanae)

www.vatican.va



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NOTE: The following chart includes documents of the Catholic Church that express how the Church sees other worldviews. The chart is holistic in that it beginswith our similarities, seeking that which binds us together with other worldviews, and also recognizes with respect the differences that still separate us.Understanding both similarities and differences is essential to a holistic Catholic view of other worldviews, and therefore is essential for students to respond tothis question: "How has finding common ground with other worldviews helped me to better understand the Catholic faith?" To find common ground we needto recognize where the boundaries of the common ground are, and why there are boundaries. The bolded sections of the text highlight key areas as focus pointsfor students to locate how the worldview participates in the Truth of the Catholic faith.

Similarities withProtestantism

Similarities withJudaism

Similarities withIslam

“It follows that the separated Churches andCommunities as such, though we believe them tobe deficient in some respects, have been by nomeans deprived of significance and importance inthe mystery of salvation. For the Spirit of Christhas not refrained from using them as means ofsalvation which derive their efficacy from the veryfullness of grace and truth entrusted to theChurch.”

(Unitatis Redintegratio)

"The Church of Christ, in fact, recognizes thataccording to the divine mystery of salvation theorigins of the Church's faith and election arealready found in the Patriarchs, Moses, and theProphets. . . . The Church, then, can forget neitherthat it received the revelation of the OldTestament through that people with whom God, inhis ineffable mercy, madethe Ancient Covenant, nor can the Church forgetthat it draws sustenance from the root of that goodolive tree onto which have been grafted the wildshoots, the Gentiles. Therefore, since the spiritualpatrimony common to Christians and Jews is sogreat, this Sacred Council recommends andpromotes a mutual understanding and respect,which can be obtained above all through biblicalstudy and fraternal discussion."(Nostra Aetate)

“Nevertheless, the religiosity of Muslims deservesrespect. It is impossible not to admire, forexample, their fidelity to prayer. The image ofbelievers in Allah who, without caring about timeor place, fall to their knees and immersethemselves in prayer remains a model for all thosewho invoke the true God, in particular for thoseChristians who, having deserted their magnificentcathedrals, pray only a little or not at all.”

(Crossing the Threshold of Hope)



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“In the present situation of the lack of unity amongChristians and of the confident quest for fullcommunion, the Catholic faithful are conscious ofbeing deeply challenged by the Lord of the Church.The Second Vatican Council strengthened theircommitment with a clear ecclesiological vision,open to all the ecclesial values present amongother Christians. The Catholic faithful face theecumenical question in a spirit of faith.

The Council states that the Church of Christ‘subsists in the Catholic Church, which is governedby the Successor of Peter and by the Bishops incommunion with him,’ and at the same timeacknowledges that ‘many elements ofsanctification and of truth can be found outsideher visible structure. These elements, however, asgifts properly belonging to the Church of Christ,possess an inner dynamism towards Catholicunity’.”

(Ut Unum Sint)

“Dominus Jesus does not state that everybodyneeds to become a Catholic in order to be saved byGod. On the contrary, it declares that God’s grace,which Christians believe is the grace of Jesus Christ,is available to all. Therefore, the Church believesthat Judaism, that is, the faithful response of theJewish people to God’s irrevocable covenant, issalvific for them, because God is faithful to hispromises …

In our secularised and often cynical world we haveto testify to the sanctity of God’s name as theprotection for the sanctity of human life which iscreated in God’s own image. Jews and Christianscan co-operate for the value of life, of the unbornand the living, of family, of solidarity, offorgiveness and reconciliation. In this context Iwant to mention especially the new problems ofbioethics. As we both see the world as God’screation we can work together againstenvironmental destruction and for thepreservation of creation.”

(Jerusalem, 19-23 November, 2001 Presentation ByCard. Walter Kasper -- The Jewish-ChristianDialogue: Foundations, Progress, Difficulties andPerspectives)

“Among the important convictions which we share,both Christianity and Islam stress the dignity of everyhuman person as having been created by God for aspecial purpose. This leads us to uphold the value ofhuman life at all its stages, and to give support to thefamily as the essential unit of society. As a result wesee as a sin against the Creator every abuse againstthe weaker members of society, and against womenand children in particular. Moreover, our religions layemphasis on the responsibility of individuals torespond to what, in conscience, they see that Godwants of them. It is a disquieting reflection on the stateof human rights today that in some parts of the worldpeople are still persecuted and imprisoned for reasonsof conscience and for their religious beliefs. As innocentvictims, they are sad proof that force — and notdemocratic principles — has prevailed, that theintention is not to serve the truth and the commongood but to defend particular interests at any cost. Onthe contrary, both our traditions teach an ethic whichrejects an individualism that seeks its own satisfactionwithout paying attention to the needs of others. Webelieve that in God's eyes the earth's resources aredestined for all and not just for a few. We areconscious that the exercise of power and authority ismeant to be a service to the community, and that allforms of corruption and violence are a serious offenceagainst God's wishes for the human family.”

(Apostolic Journey of His Holiness John Paul IITo Nigeria, March 21-23, 1997, Meeting withMuslim Leaders address of John Paul II Sunday, 22March 1998)



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“The daily Christian life of these brethren isnourished by their faith in Christ and strengthenedby the grace of Baptism and by hearing the wordof God. This shows itself in their private prayer,their meditation on the Bible, in their Christianfamily life, and in the worship of a communitygathered together to praise God. Moreover, theirform of worship sometimes displays notablefeatures of the liturgy which they shared with us ofold.

Their faith in Christ bears fruit in praise andthanksgiving for the blessings received from thehands of God. Among them, too, is a strong senseof justice and a true charity toward their neighbor.This active faith has been responsible for manyorganizations for the relief of spiritual andmaterial distress, the furtherance of the educationof youth, the improvement of the socialconditions of life, and the promotion of peacethroughout the world.”


“In carefully planning and preparing the salvation ofthe whole human race, the God of infinite love, by aspecial dispensation, chose for Himself a people towhom He would entrust His promises. First Heentered into a covenant with Abraham (see Gen.15:18) and, through Moses, with the people of Israel(see Ex. 24:8). To this people which He had acquiredfor Himself, He so manifested Himself throughwords and deeds as the one true and living God thatIsrael came to know by experience the ways of Godwith men. Then too, when God Himself spoke tothem through the mouth of the prophets, Israeldaily gained a deeper and clearer understanding ofHis ways and made them more widely knownamong the nations (see Ps. 21:29; 95:1-3; Is. 2:1-5;Jer. 3:17). The plan of salvation foretold by thesacred authors, recounted and explained by them,is found as the true word of God in the books ofthe Old Testament: these books, therefore, writtenunder divine inspiration, remain permanentlyvaluable. "For all that was written for ourinstruction, so that by steadfastness and theencouragement of the Scriptures we might havehope" (Rom. 15:4).”

(Dei Verbum)

“Christians and Muslims, we have many things incommon, as believers and as human beings. Welive in the same world, marked by many signs ofhope, but also by multiple signs of anguish. For us,Abraham is a very model of faith in God, ofsubmission to his will and of confidence in hisgoodness. We believe in the same God, the oneGod, the living God, the God who created theworld and brings his creatures to theirperfection.…Man is a spiritual being. We, believers, know thatwe do not live in a closed world. We believe inGod. We are worshippers of God. We are seekersof God. The Catholic Church regards with respectand recognizes the quality of your religiousprogress, the richness of your spiritual tradition.We Christians, also, are proud of our ownreligious tradition.

I believe that we, Christians and Muslims, mustrecognize with joy the religious values that wehave in common, and give thanks to God forthem. Both of us believe in one God the onlyGod, who is all Justice and all Mercy; we believein the importance of prayer, of fasting, ofalmsgiving, of repentance and of pardon; webelieve that God will be a merciful judge to us atthe end of time, and we hope that after theresurrection he will be satisfied with us and weknow that we will be satisfied with him.”(Address of His Holiness John Paul II To YoungMuslims: Morocco Monday, 19 August 1985)



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Differences with respect toProtestantism

Differences with respect toJudaism

Differences with respect toIslam

“Therefore, there exists a single Church of Christ,which subsists in the Catholic Church, governed bythe Successor of Peter and by the Bishops incommunion with him. The Churches which, while notexisting in perfect communion with the CatholicChurch, remain united to her by means of the closestbonds, that is, by apostolic succession and a validEucharist, are true particular Churches. Therefore,the Church of Christ is present and operative also inthese Churches, even though they lack fullcommunion with the Catholic Church, since they donot accept the Catholic doctrine of the Primacy,which, according to the will of God, the Bishop ofRome objectively has and exercises over the entireChurch.

On the other hand, the ecclesial communities whichhave not preserved the valid Episcopate and thegenuine and integral substance of the Eucharisticmystery, are not Churches in the proper sense;however, those who are baptized in thesecommunities are, by Baptism, incorporated in Christand thus are in a certain communion, albeitimperfect, with the Church. Baptism in fact tends perse toward the full development of life in Christ,through the integral profession of faith, the Eucharist,and full communion in the Church.

“As Holy Scripture testifies, Jerusalem did notrecognize the time of her visitation, nor did theJews in large number, accept the Gospel; indeednot a few opposed its spreading. Nevertheless, Godholds the Jews most dear for the sake of theirFathers; He does not repent of the gifts He makes orof the calls He issues-such is the witness of theApostle. In company with the Prophets and thesame Apostle, the Church awaits that day, known toGod alone, on which all peoples will address theLord in a single voice and ‘serve him shoulder toshoulder’ (Soph. 3:9).”

(Nostra Aetate)

“Whoever knows the Old and New Testaments,and then reads the Koran, clearly sees theprocess by which it completely reduces DivineRevelation. It is impossible not to note themovement away from what God said aboutHimself, first in the Old Testament through theProphets, and then finally in the New Testamentthrough His Son. In Islam all the richness of God'sself-revelation, which constitutes the heritage ofthe Old and New Testaments, has definitely beenset aside. Some of the most beautiful names inthe human language are given to the God of theKoran, but He is ultimately a God outside of theworld, a God who is only Majesty, neverEmmanuel, God-with-us. Islam is not a religion ofredemption. There is no room for the Cross andthe Resurrection. Jesus is mentioned, but only asa prophet who prepares for the last prophet,Muhammad. There is alsomention of Mary, His Virgin Mother, but thetragedy of redemption is completely absent. Forthis reason not only the theology but also theanthropology of Islam is very distant fromChristianity.”




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The Christian faithful are therefore not permitted toimagine that the Church of Christ is nothing morethan a collection — divided, yet in some way one —of Churches and ecclesial communities; nor are theyfree to hold that today the Church of Christnowhere really exists, and must be considered onlyas a goal which all Churches and ecclesialcommunities must strive to reach.”

(Dominus Iesus)

“What unites us is much greater than whatseparates us: the Council documents gave a moreconcrete form to John XXIII's fundamental intuition.All of us, in fact, believe in the same Christ. Thisfaith is the fundamental inheritance of the teachingof the first seven ecumenical councils, which wereheld in the first millennium. So there is basis fordialogue and for the growth of unity, a growththat should occur at the same rate at which weare able to overcome our divisions -divisions thatto a great degree result from the idea that one canhave a monopoly on truth.

These divisions are certainly opposed to whatChrist had in mind. It is impossible to imagine thatthis Church, instituted by Christ on the foundationof the apostles and of Peter, should not be one. Butwe can also understand how over the centuriescontact with different political and culturalclimates could have led believers to interpretChrist's message with varying emphases.

“576 In the eyes of many in Israel, Jesus seems tobe acting against essential institutions of theChosen People:

- submission to the whole of the Law in its writtencommandments and, for the Pharisees, in theinterpretation of oral tradition;

- the centrality of the Temple at Jerusalem as theholy place where God's presence dwells in a specialway;

- faith in the one God whose glory no man canshare.”

(Catechism of the Catholic Church)

“The Qur'an contains several passages on Jesusand Mary. The virginal birth, the role of Jesus as aprophet, his mission to confirm the Torah, but toabrogate some of its prohibitions, the calling of"helpers" in his mission, - these are all features ofthe Quranic portrait of Jesus.

There are thus similarities with the Christianunderstanding of Jesus, but there are essentialdifferences. The divinity of Christ is denied, as isalso the reality of the Crucifixion. At the end ofhis life an attempt is made to kill Jesus, but he isdelivered and raised up to heaven. There are anumber of references to Jesus in the hadith, theTraditions attributed to Muhammad. These showreverence for Jesus and recognise hisimportance, but they emphasize that he ranksafter Muhammad.”

(Christ and the Other Religions Commission forInterreligious Dialogue)



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Nevertheless, these different approaches tounderstanding and living out one's faith in Christcan, in certain cases, be complementary; they donot have to be mutually exclusive. Good will isneeded in order to realize how variousinterpretations and ways of practicing the faith cancome together and complement each other. Thereis also the need to determine where genuinedivisions start, the point beyond which the faith iscompromised.

It is legitimate to affirm that the gap between theCatholic and the Orthodox Church is not verywide. On the other hand, with regard to theChurches and the communities originating in theReformation, we must recognize that the gap isconsiderably wider, since several fundamentalelements established by Christ were notrespected.”




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“Even in the beginnings of this one and onlyChurch of God there arose certain rifts, which theApostle strongly condemned. But in subsequentcenturies much more serious dissensions madetheir appearance and quite large communitiescame to be separated from full communion withthe Catholic Church-for which, often enough, menof both sides were to blame. The children who areborn into these Communities and who grow upbelieving in Christ cannot be accused of the sininvolved in the separation, and the Catholic Churchembraces upon them as brothers, with respect andaffection. For men who believe in Christ and havebeen truly baptized are in communion with theCatholic Church even though this communion isimperfect. The differences that exist in varyingdegrees between them and the Catholic Church-whether in doctrine and sometimes in discipline,or concerning the structure of the Church-doindeed create many obstacles, sometimes seriousones, to full ecclesiastical communion. Theecumenical movement is striving to overcomethese obstacles. But even in spite of them itremains true that all who have been justified byfaith in Baptism are members of Christ's body, andhave a right to be called Christian, and so arecorrectly accepted as brothers by the children ofthe Catholic Church.”


“With regard to the Jewish tradition it is importantnot to overlook the Jewishness of Jesus. There is notonly the fact of his birth, but also his love for theScriptures and for the Temple as evidenced in hispreaching and his ministry in general. It should beremembered too that the first Christians were infact Judeo-Christians, though very soon Gentilesentered the Church.

In the first two centuries there does not appear tobe much opposition on the part of the Jews to Jesusas a human person. From the 3rd century onwards,as the Christian faith in the divinity of Christbecame more clearly expressed, and the distancebetween Judaism and Christianity grew, Jewstended to ignore Jesus. After the year 1000, whenpersecution of Jews increased, and Jesus wasperceived to be the source of all their woes, Jewsadopted a more critical stance. Yet some Jewishsages, writing between the 12th and 14th centuries,could speak of Jesus as a "saint", as one who"served to prepare the whole world for theveneration of God in the communion of hearts".

The Enlightenment brought a change. Jesus isregarded as a religious and ethical master, areformer, a man of faith. He is regarded by some asa "messianic" person, but obviously Jews do notaccept him as the Messiah awaited by Israel. Thenew climate established by the Declaration NostraAetate of the Second Vatican Council has allowedboth Jews and Christians to take a new look atJesus.”

(Christ and the Other ReligionsCommission for Interreligious Dialogue:Michael Fitzgerald)

“Finally, those who have not yet received theGospel are related in various ways to the peopleof God. In the first place we must recall thepeople to whom the testament and the promiseswere given and from whom Christ was bornaccording to the flesh. On account of their fathersthis people remains most dear to God, for Goddoes not repent of the gifts He makes nor of thecalls He issues; But the plan of salvation alsoincludes those who acknowledge the Creator. Inthe first place amongst these there are theMuslims, who, professing to hold the faith ofAbraham, along with us adore the one andmerciful God, who on the last day will judgemankind.

(Lumen Gentium)



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Eastern Religions Comparison and Contrast Chart Student Resource 11.3Note: 1) These quotes are from Church documents and Papal writings. Most documents are available at www.vatican.va

2) Only Hinduism and Buddhism have been explored in this comparison/contrast chart.

CONTEXT TO READ THIS CHART:

1. Emphasize what the Catholic Church has in common with other worldviews:

“In our time, when day by day mankind is being drawn closer together, and the ties between different peoples are becoming stronger, the Church examinesmore closely the relationship to non-Christian religions. In her task of promoting unity and love among men, indeed among nations, she considers above all …what men have in common and what draws them to fellowship.”

(Nostra Aetate)

2. Emphasize the right that all people have to religious freedom:

“This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune fromcoercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contraryto his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is knownthrough the revealed word of God and by reasons itself. This right of the human person to religious freedom is to be recognized in theconstitutional law whereby society is governed and thus it is to become a civil right.”

(Dignitatis Humanae)

www.vatican.va



36

NOTE: The following chart includes documents of the Catholic Church that express how the Church sees other worldviews. The chart is holistic in that it begins with oursimilarities, seeking that which binds us together with other worldviews, and also recognizes with respect the differences that still separate us. Understanding both similaritiesand differences is essential to a holistic Catholic view of other worldviews, and therefore is essential for students to respond to this question: "How has finding common groundwith other worldviews helped me to better understand the Catholic faith?" To find common ground we need to recognize where the boundaries of the common ground are,and why there are boundaries. The bolded sections of the text highlight key areas as focus points for students to locate how the worldview participates in the Truth of theCatholic faith.

Similarities with Hinduism Similarities with Buddhism“Men expect from the various religions answers to the unsolved riddles of thehuman condition, which today, even as in former times, deeply stir the hearts ofmen: What is man? What is the meaning, the aim of our life? What is moralgood, what sin? Whence suffering and what purpose does it serve? Which isthe road to true happiness? What are death, judgment and retribution afterdeath? What, finally, is that ultimate inexpressible mystery whichencompasses our existence: whence do we come, and where are we going?

From ancient times down to the present, there is found among various peoplesa certain perception of that hidden power which hovers over the course ofthings and over the events of human history; at times some indeed have cometo the recognition of a Supreme Being, or even of a Father. This perception andrecognition penetrates their lives with a profound religious sense.

Religions, however, that are bound up with an advanced culture have struggledto answer the same questions by means of more refined concepts and a moredeveloped language. Thus in Hinduism, men contemplate the divine mysteryand express it through an inexhaustible abundance of myths and throughsearching philosophical inquiry. They seek freedom from the anguish of ourhuman condition either through ascetical practices or profound meditation ora flight to God with love and trust.”

(Nostra Aetate)

“Again, Buddhism, in its various forms, realizes the radical insufficiency of thischangeable world; it teaches a way by which men, in a devout and confidentspirit, may be able either to acquire the state of perfect liberation, or attain, bytheir own efforts or through higher help, supreme illumination. Likewise, otherreligions found everywhere try to counter the restlessness of the human heart,each in its own manner, by proposing "ways," comprising teachings, rules of life,and sacred rites. The Catholic Church rejects nothing that is true and holy inthese religions. She regards with sincere reverence those ways of conduct andof life, those precepts and teachings which, though differing in many aspectsfrom the ones she holds and sets forth, nonetheless often reflect a ray of thatTruth which enlightens all men.”

(Nostra Aetate)



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“Any religion worthy of the name teaches love of neighbour. It is true that theprimary dimension of religion is the vertical one: attention to God the Creatorwho should be adored, praised and thanked. But the horizontal dimension ofreligion comes in soon after: to accept and respect other people.

The love of neighbour, which Christianity professes as the golden rule of moralconduct (cf. Mt 7,12: "Always treat others as you would like them to treatyou; that is the meaning of the Lord and the Prophets"), is also part of thedoctrinal patrimony of other great world religions …

HINDUISM: This is the sum of duty: Do not do to others what would causeyou pain if done to you.-Mahabharata 5.15.17”

(Pontifical Council for Interreligious Dialogue: Reflections by Cardinal FrancisArinze on the Day of Prayer at Assisi, 2002)

“Yet some Buddhists have paid serious attention to Jesus Christ. A contemporaryJapanese scholar, Masao Abe, has reflected on the self-emptying of Christ asreferred to by Paul (Phil 2: 5-8). He compares this kenosis with the concept ofsunyata (emptiness) in Buddhism. Christ is here an example of denial of the self(ego). So it can be said that ‘Every day, here and now, we die as the old person,and resurrect as the new person with Christ’.

Other Buddhists see Jesus as the liberator, because he teaches people thecorrect view of life, helping them out of darkness and blindness. Jesus does notimpose liberation, but offers it, through faith in him. For the Dalai Lama it is thecompassion of Jesus that is most striking. He sees the importance of the Gospelteaching on love of neighbour, kindness, forgiveness.”

(Christ and the Other Religions Commission for Interreligious Dialogue:Michael Fitzgerald)

Differences with respect to Hinduism Differences with respect to Buddhism

“Hindus, who have heard about Jesus Christ from Christian missionaries, havereacted in various ways. Some have come to admire Jesus, but without anyfeeling of commitment to him. Others have come to know and love Jesus andhave committed themselves to him, but within the context of Hinduism. Stillothers have responded to the person of Christ by seeking baptism andincorporation into the Church.

Mahatma Gandhi is an example of one who greatly admired the teaching ofJesus but who, as he himself said, was not interested in the historical personof the teacher. He was particularly struck by the Sermon on the Mount. For himJesus, through his message, became an ethical symbol.

“The Buddhist doctrine of salvation constitutes the central point, or rather theonly point, of this system. Nevertheless, both the Buddhist tradition and themethods deriving from it have an almost exclusively negative soteriology.

The ‘enlightenment’ experienced by Buddha comes down to the conviction thatthe world is bad, that it is the source of evil and of suffering for man. Toliberate oneself from this evil, one must free oneself from this world,necessitating a break with the ties that join us to external reality-ties existing inour human nature, in our psyche, in our bodies. The more we are liberated fromthese ties, the more we become indifferent to what is in the world, and the morewe are freed from suffering, from the evil that has its source in the world.



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Many Hindus have no difficulty in accepting Jesus as divine. What they finddifficult is the Christian understanding that the Incarnation of God in Jesus isunique. Jesus is often seen as the supreme example of self-realization, thegoal of the Hindi dharma. He is taken to be a symbol of human progress. Forsome he becomes more of an ideal than a historical person. According toHindu traditions, history always provides an imperfect knowledge of reality. Insuch a context, to identify the mystery of Jesus Christ with historical fact isseen as reducing God to imperfection.”


Do we draw near to God in this way? This is not mentioned in the‘enlightenment’ conveyed by Buddha. Buddhism is in large measure an‘atheistic’ system. We do not free ourselves from evil through the good whichcomes from God; we liberate ourselves only through detachment from theworld, which is bad. The fullness of such a detachment is not union with God,but what is called nirvana, a state of perfect indifference with regard to theworld. To save oneself means, above all, to free oneself from evil by becomingindifferent to the world, which is the source of evil. This is the culmination ofthe spiritual process.”


“Although the Church gladly acknowledges whatever is true and holy in thereligious traditions of Buddhism, Hinduism and Islam as a reflection of thattruth which enlightens all men this does not lessen her duty and resolve toproclaim without fail Jesus Christ who is ‘the way, and the truth, and life’(Io. 14, 6; cfr. Nostra Aetate, 2).

We should not forget Pope Paul VI's teaching on the matter: ‘Neither respectand esteem for these religions nor the complexity of the questions raised is aninvitation to the Church to withhold from these non-Christians the proclamationof Jesus Christ’ (Pauli VI Evangelii Nuntiandi, 53).

The fact that the followers of other religions can receive God’s grace and besaved by Christ apart from the ordinary means which he has established doesnot thereby cancel the call to faith and baptism which God wills for all people(Cfr. Ad Gentes, 7). It is a contradiction of the Gospel and of the Church’s verynature to assert, as some do, that the Church is only one way of salvationamong many, and that her mission towards the followers of other religionsshould be nothing more than to help them be better followers of thosereligions.”(Letter of His Holiness John Paul II to the Bishops Delegates to the Fifth Plenary Assemblyof the Federation of Asian Bishops’ Conference)

“Since Buddha deliberately avoided talking about the existence or non-existence of God, it is obvious that Buddhists will have difficulty when facedwith the Christian belief in Jesus as the Son of God, true God and true man …

Buddhists naturally tend to interpret Jesus according to their own system ofthought. They may be attracted by his teachings and by his example. They maybe willing to recognize Jesus as a bodhisatva, one who renounces himself out ofcompassion for others. Yet there will still remain a fundamental difference, forthey accept Jesus as a wise Teacher, but not as a divine Person.”




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Grade 11 Religious Education Rich Culminating Performance Task - Common Ground Prayer ServiceEvaluation Rubric BLM 11.3

Level 1 Level 2 Level 3 Level 4Knowledge and UnderstandingDemonstrates knowledge of theCatholic worldview and anotherworld view

Demonstrates an understandingof the common ground betweenthe Catholic worldview andanother worldview

Demonstrates some knowledgeof the Catholic worldview andanother world view

Demonstrates someunderstanding of the commonground between the Catholicworldview and anotherworldview

Demonstrates limited knowledgeof the Catholic worldview andanother world view

Demonstrates limitedunderstanding of the commonground between the Catholicworldview and anotherworldview

Demonstrates considerableknowledge of the Catholicworldview and another worldview

Demonstrates considerableunderstanding of the commonground between the Catholicworldview and anotherworldview

Demonstrates thoroughknowledge of the Catholicworldview and another worldview

Demonstrates thoroughunderstanding of the commonground between the Catholicworldview and another worldview

ThinkingUses processing skills (e.g.selecting, analyzing andevaluating) to develop commonground between theCatholic faith and anotherworldview

Uses critical/creative thinkingprocesses to create an ultimatequestion symbol

Uses critical/creative thinkingprocesses to show how learningcommon ground betweenworldviews increases knowledgeof the Catholic faith

Uses processing skills to developcommon ground between theCatholic faith and anotherworldview with limitedeffectiveness

Uses critical/creative thinkingprocesses to create an ultimatequestion symbol with limitedeffectiveness

Uses critical/creative thinkingprocesses with limitedeffectiveness to show howlearning common groundbetween worldviews increasesknowledge of the Catholic faith

Uses processing skills to developcommon ground between theCatholic faith and anotherworldview with someeffectiveness

Uses critical/creative thinkingprocesses to create an ultimatequestion symbol with someeffectiveness

Uses critical/creative thinkingprocesses with someeffectiveness to show howlearning common groundbetween worldviews increasesknowledge of the Catholic faith

Uses processing skills to developcommon ground between theCatholic faith and anotherworldview with considerableeffectiveness

Uses critical/creative thinkingprocesses to create an ultimatequestion symbol withconsiderable effectiveness

Uses critical/creative thinkingprocesses with considerableeffectiveness to show howlearning common groundbetween worldviews increasesknowledge of the Catholic faith

Uses processing skills to developcommon ground between theCatholic faith and anotherworldview with a high degreeof effectiveness

Uses critical/creative thinkingprocesses to create an ultimatequestion symbol with a highdegree of effectiveness

Uses critical/creative thinkingprocesses with a high degree ofeffectiveness to show howlearning common groundbetween worldviews increasesknowledge of the Catholic faith



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CommunicationExpresses ideas and informationin an organized way

Demonstrates an understandingof the audience and purpose (e.g.,to inform, to persuade) of theprayer service

Uses conventions (terms,vocabulary, symbols) in theprayer service

Expresses ideas and informationin an organized way with limitedeffectiveness

Demonstrates limitedunderstanding of the audienceand purpose of the prayer service

Uses conventions in the prayerservice with limited effectiveness

Expresses ideas and informationin an organized way with someeffectiveness

Demonstrates someunderstanding of the audienceand purpose of the prayer service

Uses conventions in the prayerservice with someeffectiveness

Expresses ideas and informationin an organized way withconsiderable effectiveness

Demonstrates considerableunderstanding of the audienceand purpose of the prayer service

Uses conventions in the prayerservice with considerableeffectiveness

Expresses ideas and informationin an organized way with a highdegree of effectiveness

Demonstrates a thoroughunderstanding of the audienceand purpose of the prayer service

Uses conventions in theprayer service with a high degreeof effectiveness

ApplicationMakes connections between

course learnings and an ultimatequestion

Transfers an understanding ofhow Catholicism can be betterunderstood through commonground with otherworldviews into an appropriatesymbol

Makes connections betweencourse learnings and an ultimatequestion with limitedeffectiveness

Transfers an understanding ofhow Catholicism can be betterunderstood through commonground with otherworldviews into an appropriatesymbol with limited effectiveness

Makes connections betweencourse learnings and an ultimatequestion with some effectiveness

Transfers an understanding ofhow Catholicism can be betterunderstood through commonground with otherworldviews into an appropriatesymbol with some effectiveness

Makes connections betweencourse learnings and an ultimatequestion with considerableeffectiveness

Transfers an understanding ofhow Catholicism can be betterunderstood through commonground with otherworldviews into an appropriatesymbol with considerableeffectiveness

Makes connections betweencourse learnings and an ultimatequestion with a high degree ofeffectiveness

Transfers an understanding ofhow Catholicism can be betterunderstood through commonground with otherworldviews into an appropriatesymbol with a high degree ofeffectiveness

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